I had to render myself to the evidence that none was going to write what I liked to read:
a compared study of the teaching of both Masters, because I found myself in the need of understanding how they are related, in the conviction that the teen-age Palden Dorje in strict tapasia in a jungle of Nepal could eventually develop into Dharma Sangha, empowered with the vision of the One Truth, and by necessity, related with another Great Master and Visionary: Sri Aurobindo, empowered by that same Truth, which described how soon it would spread into the human consciousness, justifying with these words the eventual appearance of farther expressions of the supermental realization.
I knew the "Six Visions" of Mother (see), and beside all the above, at least in a couple of them there where stunning resemblances with the circumstances in the life of the young and later D.S.
And Mother had left it overly clear she was deeply moved by the vision of the boy, and no doubt can rise she linked her Work with the boy of the Vision, soon to came on earth.
There is no pretence here of a very detailed work, I should present a few correspondence I found, which could be used for a farther development.
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Sri Aurobindo: It [the overmind liberation] can't be supreme if there is something beyond it - but there is a liberation even in higher Mind.
Dharma Sangha: There are several levels of enlightened consciousness and sambodhi is the level, where all levels disappear (equal).
Comment: There is hardly any necessity to comment, it is evident that the overmind liberation and Sambodhi are one same experience of reaching a supreme liberation beyond any level, a point where all levels disappear. Levels here are of "identification" we should suppose, where the Purushottama (see below) would be the last, giving birth to what Sri A. called gnostic being, which possibly is the correspondent word for Sambodhi.
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Sri Aurobindo: The Supermind in its supreme status is the truth-consciousness of the Infinite, the inherent light and power of self-knowledge and all-knowledge of the Supreme who is the self of all, the living eternal truth of all that is
and of whom all objects and beings, all the universe and motion of things and happenings in time is a partial continually proceeding manifestation.
Dharma Sangha: Bodhi Shravan means to have the knowledge of the Tattva (Essence), of Satya (Truth) and Guru [3], to recognize the Astitvik Tattva (Existential Element), and to be endowed with all knowledge.
Comment: ( There is yet no consensus on accuracy of translations of D.S. teaching, as in the first part of this sentence, where I believe the -means to have- should be replaced by -is-, so the first part of the sentence would read: Bodhi Shravan is the knowledge etc..
The justification for this change is in the fact that -means to have- refers to a personal condition of having something (knowledge), which suppose a personality, here the Person is the Divine Being which is himself the essence of the knowledge and do not need to have or possess it. Moreover the general message of D.S. is rather impersonal, much as in Sri.A. impersonal sentence where "The supermind... IS..the truth-consciousness of the Infinite etc.
It is symmetrical:
BODHI SHRAVAN IS THE KNOWLEDGE OF TATTVA(ESSENCE), SATYA(TRUTH) AND GURU.
THE SUPERMIND IS THE TRUTH-CONSCIOUSNESS OF THE INFINITE LIGHT AND POWER OF SELF-KNOWLEDGE AND ALL-KNOWLEDGE OF THE SUPREME.
Here both Masters are evidently describing the essence of their discovery, a Truth universal in its mode and meanings, we see the difference of a no-doctrinal meant sentence as that of Sri A. and universal in its application, and the other which possibly
is meant to vivify doctrinal tradition by rendering it universal in its application, yet within the very language and words of the tradition, as providing them of a new light and understanding. D.S. himself, which uses current buddhist words has clearly stated he is not buddhist.
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SRI A.:The kshara purusha is the soul in Nature... the akshara purusha is the soul above Nature. But there is One..lord of all that is: the Purushottama.
(and continues):These three Purushas are described in the fifteenth chapter of the Gita.
"There are two Purushas in the world, the akshara and the kshara,--the kshara is all creatures, the akshara is called kutastha, the one on the summit. There is another Purusha, the highest (uttama), called also the Paramatma or Supreme Spirit, who enters into the three worlds, (the worlds of sushupti, svapna, jagrat, otherwise the causal, mental and physical planes of existence), and sustains them as their imperishable lord."
(from: The three Purusha)
http://intyoga.online.fr/k-3purus.htm
DD.SS.: There is direct manifestation of the Truthful Being (purush), the Great Being (maha purush) and the Buddha Being (buddha purush).
Comment: Sri A. and D.S. conforms to the words of the Gita which reveal the works of the Three Purusha, they do not introduce in this point any difference among them nor with the Gita but for minor phonetic/cultural differences.
What should be considered here is the correspondence Buddha Being/Purushottama,
Great Being/Akshara Purusha, Truthful Being/Kshara Purusha, as this will be the pretext for a next post.
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